American perceptions of Islam in sub-Saharan Africa were dramatically altered as a result of 9/11, just as the attacks altered African perceptions of the Western world. Despite the fact that these issues have been widely discussed and debated, this book examines Africa's impact on Muslim history. The volume edited by Ali Mazrui among others focuses on how Africa has influenced directions of Muslim history instead of how Islam has impacted upon Africa.

If Islam was born out of Judaism and Christianity, was it therefore not born out of the Nile Valley? What particular role did Africa play in promoting and protecting the Islamic faith? These questions among others are addressed as part of this collection, offering perspectives that bring us closer to answering questions such as those put forward above. Published in 2009, the volume examines new patterns of intersecting relationships between Africa and the Arab World, interactions between Islam and Christianity, and so forth. The contributors come from a variety of backgrounds, from political scientists to anthropologists to researchers of Muslim societies, Islam and culture.

Thus, we learn (from Amadu Jacky Kaba) about the demographic distribution of Muslims and Christians and those practicing traditional religion in Africa. Goolam Vahed discusses the identities of Indian Muslims who have been a significant presence since they first arrived in South Africa, and for whom religion has been the dominant identity, often superseding ancestry, descent and language. Vahed is supportive of the need to understand these issues in the social and political context of African majority rule in South Africa, complete with the effects of globalisation and the increasing fearfulness of the Muslim community. The contribution of Ginobe Edwin regarding globalisation and its impact on Islam in Kenya is particularly important. The Ummah in Kenya has placed itself in a strategic position both inside government and outside government, so that it cannot be ignored in any meaningful balance of power in the future; this is a particularly important development at a time when Kenya's politics are turbulent.

These three cases are picked somewhat at random from an offering of thirteen, each one of which gives an insight into Muslim perceptions of identity and Muslim initiatives in the politicised field of religion in sub-Saharan Africa. Overall, Ali Mazrui concludes that Africa has served Islam well, in that it is well on its way towards being the first continent in the world with a Muslim plurality. What one learns from a volume such as this is that Islam is a complex, context-specific force in the African landscape. As in the Middle East, Islam is not a unitary, monolithic force in Africa. Casting it as such is as dangerous as assuming ‘the West’ to be a single, unified entity: neither ever has been or ever will be. A final, cautionary note must be said about using 9/11 as a point of reference: in Africa and elsewhere, doing so conveniently obscures the details and nuances of the role of Islam, historically and presently. To understand fully the influence of Islam on politics in Africa, one must delve deeply into cases at particular times and in specific places. The historical study of Islam in Africa is the soundest basis from which to interpret the future of Islam and politics in Africa.